"Erkin yoki qul" degan ibora hadisda kambag'allarni ham o'z ichiga oladi; Abu Hurayra esa bayonida kambag'allarni aniq zikr qiladi. Shunga ko'ra, uchta yetakchi faqih va ko'pchilik olimlar fitr sadaqasining vojib bo'lishining faqat ikki sharti bor, deb hisoblaydilar: Islom va shaxsning hamda uning oilasining hayi kuni uchun zarur bo'lgan ta'minotdan ortiqcha miqdorga ega bo'lish. Al-Shavkoniy bu fikrning to'g'ri ekanligini ta'kidlaydi, chunki matnlar umumiy bo'lib, boy va kambag'allarni qamrab oladi. Bu holda vojiblik shartlari inson fikriga bog'liq emas, chunki bu sadaqaning maqsadi — behuda so'zlardan poklanish va boshqalar — kambag'alni ham, boyni ham o'z ichiga oladi. Boshqa tomondan, 'Id kuni uchun oziq-ovqatga ega bo'lish sharti zarurdir, chunki bu shartsiz odam fitr sadaqasini olishga haqli bo'lib, o'sha kunda qanoatlanib qolishi kerak bo'ladi.14
The phrase "a freeman or slave" in the saying is inclusive of the poor; Abu Hurairah explicitly mentions the poor in his statement. Accordingly, the three leading jurists, along with the majority, believe that there are only two conditions of zakatability, namely, Islam and owning the amount of zakah of al fitr above what is needed as provision for the day of 'Id for the person and his family. Al Shawkani notes that this is correct because the texts are general and inclusive of the rich and poor. The terms of zakatability are not subject to human opinion in this case, since the purpose of this zakah--cleansing of vain talk, etc., includes the poor and the rich. On the other hand, the condition of owning food for the day of 'Id is indispensable, because without this condition, the person deserves to receive zakah of al fitr and to be satisfied on that day.14
Abu Hanifa va uning shogirdlari bu masalada ixtilof qilganlar. Ular al-Bukhoriy va an-Nasoiy rivoyat qilgan hadisning umumiyligiga asoslanib nisob shartini talab qiladilar: "Boylikdan boshqa holda sadaqa vojib emas", boylik esa nisob miqdoriga ega bo'lish bilan belgilanadi. Ular buni zakotning boshqa turlariga qiyos qilib ham isbotlaydilar, chunki ularning barchasi nisobni talab qiladi.
Bunga qarshi e'tiroz bildiriladi: bu hadis nisob shartining vojibligini ko'rsatmaydi, ayniqsa Abu Dovud rivoyat qilgan variant: "Eng afzal sadaqa boylikdan qilinadigan sadaqadir", deb kelgan.16
Abu Hanifah and his disciples disagree. They require the condition of nisab on the basis of the generality of the saying in al Bukhari and al Nasa'i, "No sadaqah is obligated except our of richness,"15 and richness is defined by owning nisab. They also draw this by analogy to other forms of zakah that all require nisab. This is challenged on the grounds that this saying does not indicate an obligation of this condition, especially the version reported by Abu Daud: "The best sadaqah is that done out of richness."16
Bundan tashqari, Abu Hurayra rivoyat qilgan, Abu Dovud va al-Hakim tomonidan naql qilingan yana bir hadis bor, unga ziddir, chunki unda shunday deyilgan: "Eng yaxshi sadaqa – oz narsaga ega bo'lgan kishining mehnati (ter to'kib topgan rizqi)dir." Bu hadisni Abu Umoma rivoyat qilgan, at-Tabaroniy naql qilgan yana bir hadis quvvatlaydi: "Eng yaxshi sadaqa – faqirga yashirin berilgan yoki oz narsaga ega bo'lgan kishi tomonidan qilingan sadaqadir."
Shuningdek, an-Nasoiy, Ibn Xuzayma, al-Hakim (u buni Muslim shartlariga ko'ra sahih deb baholagan) va Ibn Hibbon o'zining sahih to'plamida Abu Hurayradan rivoyat qilganlar: Nabiy ﷺ shunday degan: "Bir dirham yuz ming dirhamdan afzaldir!" Bir kishi: "Ey Allohning Rasuli, bu qanday bo'lishi mumkin?" deb so'radi. U javob berdi: "Ko'p mol-dunyoga ega bo'lgan kishi o'zining ortiqcha mol-mulkidan yuz ming dirham sadaqa qiladi, oz mol-dunyoga ega bo'lgan kishi esa mol-mulkining yarmi bo'lgan bir dirhamni sadaqa qiladi."
Boshqa zakot turlari bilan qiyoslash to'liq emas, chunki fitr zakoti shaxsga, qolgan barcha zakotlar esa molga farz qilinadi. Faqirlar fitr zakotidan ozod deb da'vo qilish, har bir musulmonga fitr zakotini farz qilgan umumiy matn bilan, Abu Hurayraning faqirlarni uni to'lashga mas'ul deb ko'rsatuvchi so'zlari bilan hamda Ahmad va Abu Dovud Sa'laba ibn Abu Sag'irdan, u o'z otasidan rivoyat qilgan hadis bilan aniq rad etiladi. Unda Allohning Rasuli ﷺ shunday degan: "Fitr sadaqasini, har bir inson uchun, yosh yoki keksa, hur yoki qul, boy yoki faqir, erkak yoki ayol bo'lishidan qat'i nazar, bir so' bug'doy hisobida to'langlar. Sizlardan boy kishiga kelsak, Alloh uni shu bilan poklaydi, faqirga esa u bergandan ko'proq qaytaradi."
Mening shaxsiy fikrimcha, fitr zakoti boy bilan birga faqirga ham farz bo'lishi kerak, chunki yuqoridagi dalillardan tashqari, har yili bir marta bo'lsa ham, har kimni Alloh rizosi uchun berish va sarflashga o'rgatish maqsadi bor.
Moreover, another saying, reported by Abu Daud and al Hakim from Abu Hurairah, stands in opposition, since it reads "The best sadaqah is the effort of a person who has little." The latter is supported by yet another saying, reported by al Tabarani from Abu Umamah, "The best sadaqah is that which is given secretly to a poor or done by a person who has little." Additionally, there is the saying reported by al Nasa'i, Ibn Khuzaimah, al Hakim, (who grades it correct as per Muslim's conditions) and by Ibn Habban in his correct collection, from Abu Hurairah that the Prophet (p) said "One dirham is better than a hundred thousand dirhams!" A man said, "O Messenger of God, how could it be?" He answered, "A man who has plenty of wealth, gives as charity a hundred thousand dirhams out of its peripheries; and a man who has only two dirhams gives as charity one dirhams, which is one-half of his wealth." The analogy with other forms of zakah is incomplete, since zakah of al fitr is on persons, while all other forms are on wealth.17 The claim that the poor are exempt from zakah of al fitr is explicitly disproven by the general content of the saying obligating zakah of al fitr on every Muslim, by Abu Hurairah's statements15 that names the poor as obligated to pay it, and by yet another saying reported by Ahmad and Abu Daud from Tha'labah bin Abi Saghir from his father, that the Messenger of God (p) said, "Pay the sadaqah of al fitr, one sa' of wheat, on behalf of each human being, young or old, free or owned, rich or poor, or male or female. As for the rich among you, God sanctifies him [by it] and as for the poor, God gives him back more than he gives." In my personal opinion, zakah of al fitr must be obligated on the poor as well as the rich, because, in addition to the preceeding arguments, there is the objective of training everyone to give and spend in obedience to God, even just a little bit once every year.
Yaratgan Xudo gapirilgan mo'minlarni, ya'ni Xudodan qo'rqadiganlarni tasvirlab, shunday deydi: "Ular farovonlik va qiyinchilik paytida ham infoq qiladilar."18 Shu sababli men ham Abu Hanifaning fitr zakotini ayollarning o'z mol-mulkidan vojib deb bilish qarashini afzal ko'raman.
God describes the believers who fear God as "Those who spend in ease and in adversity."18 For the same reason, I also prefer the view of Abu Hanifah obligating zakah of al fitr on women out of their own wealth.
Nihoyat, shuni ta'kidlash lozimki, zakoti al-fitr to'lashning zaruriy sharti bo'lgan qodirlik (imkoniyat)ni e'tiborsiz qoldirmaslik kerak. Qodirlik deganda 'Id kuni uchun kerakli oziq-ovqatdan va boshqa zaruriy ehtiyojlardan, masalan, turar joy, kiyim-kechak, mebel va idish-tovoqdan ortiqcha bo'lgan miqdorga egalik tushuniladi. Zakoti al-fitrni to'lash uchun sotilishi mumkin bo'lgan, zaruriy ehtiyojlardan ortiqcha har qanday narsa bu shartning bajarilganligi hisoblanadi. Kasb, o'qish yoki tadqiqot uchun zarur bo'lgan kitoblar, odatdagi va me'yordagi miqdordagi halol zeb-ziynat buyumlari, transport vositalari va boshqalar zaruriy ehtiyojlarga kiradi.19
Lastly, it should be noted that the necessary condition of capability to pay zakah of al fitr must not be overlooked. Capability is defined as owning the amount of zakah in excess to the food of the day of 'Id and other necessities, such as shelter, clothing, furniture, and utensils. Anything in excess of essential needs and can be liquidated for payment of zakah of al fitr is considered a fulfillment of this condition. Books needed for profession, study, or research, usual and customary amount of lawful jewelry, means of transportation, etc., are all included into essential needs.19